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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 9:1–7.
Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, Exo 9:1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, Exo 9:2, Exo 9:3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, Exo 9:4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa 27:7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Psa 36:6. 4. To make the warning the more remarkable, the time is fixed (Exo 9:5): Tomorrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do tomorrow, but it is not so with God.
II.The plague itself inflicted.
The cattle died, Exo 9:6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom 8:20, Rom 8:22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer 12:4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa 19:1.
III.The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God:
Not one of the cattle of the Israelites died, Exo 9:6, Exo 9:7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Psa 91:6, Psa 91:7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.
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Summary
Exodus 9:4 describes the miraculous distinction God made during the fifth plague, the pestilence, ensuring that while the livestock of Egypt suffered devastating losses, not a single animal belonging to the Israelites perished. This verse profoundly demonstrates the LORD's sovereign power, His precise judgment against Pharaoh and Egypt, and His unwavering protective care for His chosen people, underscoring His unique relationship with Israel amidst widespread calamity.
Context
Literary Context
This verse is strategically placed within the narrative of the escalating plagues, specifically introducing the fifth plague, the pestilence (or murrain). It follows the first four plagues—blood, frogs, lice, and flies—each of which progressively intensified God's judgment and Pharaoh's stubborn resistance. Unlike the plague of flies, which first introduced a partial distinction by sparing Goshen (Exodus 8:22), this plague of pestilence marks a new level of specificity: a direct, targeted attack on Egypt's economic and religious infrastructure, with an absolute guarantee of Israel's complete immunity. This increasing precision of divine judgment serves to highlight God's meticulous control and to further harden Pharaoh's heart, setting the stage for the even more devastating plagues to follow, culminating in the death of the firstborn.
Historical & Cultural Context
Ancient Egypt was an agrarian society, heavily reliant on livestock for food, labor, transport, and trade. Cattle, donkeys, camels, horses, and sheep were vital assets. Furthermore, many Egyptian deities were associated with or embodied by animals, such as Apis (the bull god), Hathor (the cow goddess), and various animal-headed gods. The targeting of livestock was therefore not only an economic catastrophe but also a direct assault on the religious beliefs and pantheon of Egypt, demonstrating the LORD's supreme power over their false gods. The Israelites, residing in the fertile land of Goshen, were pastoralists themselves, making the sparing of their flocks and herds a clear and undeniable sign of divine favor and distinction within the very land of their oppressors.
Key Themes
Exodus 9:4 contributes significantly to several overarching themes in the book of Exodus. Primarily, it underscores the theme of Divine Sovereignty, demonstrating God's absolute control over creation, disease, and the destinies of nations. It powerfully illustrates God's Covenant Faithfulness to Israel, showing His unwavering commitment to protect His people as He promised Abraham (Genesis 12:1-3). The verse also reinforces the theme of Distinction and Separation, a recurring motif where God sets apart His people for His purposes, as seen in the call of Abraham, the separation of Israel from Egypt, and the establishment of the Levitical priesthood. Finally, it serves as a clear manifestation of Divine Judgment against Pharaoh's hardened heart and Egypt's oppressive regime, a judgment that would culminate in the ultimate act of redemption at the Passover.
Exposition and Analysis
Exodus 9:4 delivers a profound statement of divine power and protective care: "And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children's of Israel." This declaration is not merely a prediction but a divine promise of a precise, miraculous intervention that would visibly delineate God's people from their oppressors.
Key Word Analysis
This is the covenant name of God, indicating His self-existent, eternal nature and His active presence in the world. The use of "LORD" (Yahweh) here emphasizes that this act of severance is a direct, personal intervention by the sovereign God of Israel, not a natural phenomenon or a random occurrence. It highlights His unique relationship with His people and His power over all other gods.
This verb means "to distinguish, to set apart, to make wonderful or extraordinary." It implies a clear, unmistakable separation that is miraculous and beyond natural explanation. The LORD doesn't merely allow a difference to occur; He actively intervenes to "sever" or "put a difference" between the two groups of livestock. This term underscores the supernatural nature of the plague and God's specific, intentional action on behalf of Israel.
While commonly translated as "nothing," the Hebrew word dâbâr primarily means "word, matter, or thing." In this context, "there shall nothing die" (literally, "no thing/matter shall die") emphasizes the absolute and comprehensive nature of God's protection. It's not just "not many" or "only a few," but "no thing at all" belonging to the children of Israel will perish. This highlights the precision and totality of God's protective decree.
Verse Breakdown
"And the LORD shall sever between the cattle of Israel and the cattle of Egypt"
This clause establishes the divine agent (the LORD) and the specific action (to sever or distinguish). It highlights God's active role in creating a clear, undeniable division between the possessions of His people and those of their oppressors. This severance is a deliberate act of divine will, demonstrating His power to control the plague's scope and target.
"and there shall nothing die of all [that is] the children's of Israel"
This second clause specifies the outcome of the severance: absolute protection for Israel's livestock. The phrase "nothing die" underscores the complete immunity granted to Israel's animals, contrasting sharply with the devastating impact on Egypt's herds. This outcome serves as irrefutable proof of God's protective hand over His covenant people and His precise, discriminatory judgment.
Literary Devices
The verse employs several powerful literary devices. Contrast is central, starkly juxtaposing the fate of Egyptian livestock (death and destruction) with that of Israel's (complete preservation). This highlights God's selective judgment and mercy. Hyperbole is used in "nothing die," emphasizing the absolute nature of God's protection, leaving no room for ambiguity or partial loss. The phrase "the LORD shall sever" is an example of Anthropomorphism, attributing a human-like action (severing, distinguishing) to God, making His direct intervention more vivid and comprehensible. Finally, the entire passage functions as a Sign or Wonder, serving as undeniable evidence of Yahweh's supremacy over all Egyptian deities and Pharaoh's authority, compelling Pharaoh to acknowledge the power of the God of Israel.
Theological and Thematic Connections
Exodus 9:4 powerfully articulates God's active involvement in human history, demonstrating His sovereign control over creation and His unwavering commitment to His covenant people. This precise distinction between Israel and Egypt serves as a profound theological statement: God knows His own, protects His own, and executes His justice with perfect discrimination. It underscores the truth that God's judgment is not indiscriminate but targeted, reflecting His perfect righteousness and His specific purposes for His people and for the nations. This act of divine severance foreshadows future instances where God's people are set apart, not by their own merit, but by His grace and power.
Reflection and Application
The precise and compassionate distinction God made in Exodus 9:4 offers profound comfort and challenge for believers today. In a world often marked by indiscriminate suffering and a blurring of moral lines, this verse reminds us that God sees, God knows, and God acts with perfect discernment. He is not a distant deity but one who actively intervenes on behalf of His people, providing protection even amidst widespread calamity. This should cultivate a deep trust in His sovereignty and His personal care for those who are His. It also calls us to reflect on what it means to be "set apart" as God's people in contemporary society. Are our lives, our values, and our actions distinct enough to bear witness to the God who "severs"? Do we live in a way that reflects His unique claim on us, trusting Him to protect and provide, even when the world around us is in turmoil?
Questions for Reflection
FAQ
Was this distinction unique to the plague of pestilence, or did God make similar distinctions in other plagues?
While the plague of pestilence in Exodus 9:4 explicitly guarantees that "nothing" of Israel's livestock would die, the concept of divine distinction was introduced earlier. In the fourth plague, the plague of flies, God declared that He would "sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there" (Exodus 8:22). This marked the first time God explicitly protected Israel from a plague. The distinction became progressively more absolute and specific with each subsequent plague, culminating in the death of the firstborn where only the blood on the doorposts distinguished Israelite homes from Egyptian ones (Exodus 12:23). Thus, Exodus 9:4 is a powerful instance within a broader pattern of God supernaturally protecting His people.
Christ-Centered Fulfillment
Exodus 9:4, with its vivid portrayal of divine severance and protection, finds its ultimate fulfillment in the person and work of Jesus Christ. Just as God supernaturally distinguished Israel's livestock from Egypt's, Christ's work on the cross creates a profound and eternal distinction between those who are "in Christ" and those who are not. Through His atoning sacrifice, Jesus "severed" us from the dominion of sin and death, transferring us from the kingdom of darkness into the kingdom of His beloved Son (Colossians 1:13-14). He is the ultimate Lamb of God, whose shed blood provides the perfect covering, ensuring that the judgment due to sin "passes over" those who are His, much like the Passover blood protected Israel's firstborn (John 1:29 and 1 Peter 1:18-19). In Him, we are not merely spared from physical pestilence but from eternal spiritual death, set apart as a holy nation, a people for God's own possession (1 Peter 2:9). The absolute protection promised to Israel's livestock foreshadows the even greater, eternal security found in Christ, where "nothing can separate us from the love of God that is in Christ Jesus our Lord" (Romans 8:38-39).